Hari-jana-kanda part 1

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Srila Bhaktissidhanta Sarasvati Thakur wrote:

 

Due to their nature, Prakriti-janas tend to consider the Hari-janas

to be similar to themselves. In the ancient times the Hari-janas and the

Prakrti-janas had a debate over Ajamila. In this incident, the Prakrti-janas

finally understood from their master that the Hari-janas are not subject to

the fruits of karma.

Srimad Bhagavatam (6.3.25-28) states:

 

prayena veda tad idam na mahajano 'yam

devya vimohita-matir bata mayayalam

trayyam jadi-krta-matir madhu-puspityam

vaitanike mahati karmani yujyamanah

 

"Because they are bewildered by the illusory energy of the Supreme

Personality of Godhead, Yajnavalkya and Jaimini and other compilers of the

religious scriptures cannot know the secret, confidential religious system

of the twelve mahajanas [or Hari-janas]. They cannot understand the

transcendental value of performing devotional service or chanting the Hare

Krsna mantra. Because their minds are attrected to the ritualistic

ceremonies mentioned in the Vedas - especially the Yajur Veda, Sama Veda and

Rg Veda - their intelligence has become dull. Thus they are busy collecting

the ingredients for ritualistic ceremonies that yield only temporary

benefits, such as elevation to Svargaloka for material happiness. They are

not attracted to the sankirtana movement; instead, they are interested in

dharma, artha, kama and moksa."

 

evam vimrsya sudhiyo bhagavaty anante

sarvatmana vidadhate khalu bhava-yogam

te me na dandam arhanty atha yady amisam

syat patakam tad api hanty urugaya-vadah

 

"Considering all these points, therefore, intelligent men decide to solve

all problems by adopting the devotional service of chanting the holy name of

the Lord, who is situated in everyone's heart and who is a mine of all

auspicious qualities. Such persons are not witin my jurisdiction for

punishment. Generally they never commit sinful activities, but even if by

mistake or because of bewilderment or illusion they sometimes commit sinful

acts, they are protected from sinful reactions because they always chant the

Hare Krsna mantra."

 

te deva-siddha-parigita-pavitra-gatha

ye sadhavah samadrso bhagavat-prapannah

tan nopasidata harer gadayabhiguptan

naisam vayam na ca vayah prabhavama dande

 

"My dear servants, please do not approach such devotees, for they have fully

surrendered to the lotus feet of the Supreme Personality of Godhead. They

are equal to everyone, and their narrations are sung by the demigods and the

inhabitants of Siddhaloka. Please do not even go near them. They are always

protected by the club of the Supreme Personality of Godhead, and therefore

Lord Brahma and I and even the time factor are not competent to chastise

them."

 

tan anayadhvam asato vimukhan mukunda-

padaravinda-makaranda-rasad ajasram

niskincanaih paramahamsa-kulair asangair

justad grhe niraya-vartmani baddha-trsnam

 

"Paramahamsas are exalted persons who have no taste for material enjoyment

and who drink the honey of the Lord's lotus feet. My dear servants, bring to

me for punishmentonly persons who are averse to the taste of that honey, who

do not associate with paramahamsas and who are attached to family life and

worldly enjoyment, which form the path to hell."

 

It is stated in the Brahma-vaivarta Purana, Krsna-janma-kanda, ch 59 as

follows:

 

vahni-surya-brahmanebhyas tejiyan vaisnava sada

na vicaro na bhogas ca vaisnavanam sva-karmanam

 

likhitam samni kauthumyam kuru prasnam brhaspatim

 

"The Vaisnavas are always more powerful than Agni, Surya, and the brahmanas.

Vaisnavas do not have to suffer the reactions of fruitiveactivities or

concern themselves with analyzing these activities. This is stated in the

Kauthumi branch of the Sama Veda. You may ask Brhaspati for confirmation of

this."

 

The nondevotees like karmis, jnanis, and whimsical persons think of

themselves as dutiful followers of the smrti-sastras, yet they cannot concur

with the transcendental devotees. The practitioners of devotional service

purify their intelligence, attain the position of Vaisnavas, and give up the

desire for and absorption in material enjoyment on the strength of

worshiping the transcendental Lord.(...) Those who have already attained the

highest goal of the smarta regulations in their previous life take birth as

Vaisnavas in the homes of Hari-janas. To broadcast the glories of mundane

ritualists before such persons is simply a matter of arrogance.

 

Srimad Bhagavatam (1.8.26) states

 

janmaisvarya-sruta-sribhir edhamana-madah puman

naivarhaty abhidhatum vai tvam akincana-gocaram

 

"The glories of high birth as a brahmana or demigod, the glories of opulence

equal to that of Kuvera, the glories of sages who strictly follow the Vedas,

and the glories of beauty equal to that of Cupid simply increase the madness

of materialists. Therefore, O Hari, You are the Lord of the poor, and as

such materially prosperous persons have no taste, opportunity, or

qualification for chanting Your holy names."

 

Vaisnavism is the only wealth of the poor. Being maddened with excessive

material attachement and being either puffed-up from cheap brahminical

prestige and learning or from the cheap wealth of the ksatriyas and vaisyas,

people disrespect the swanlike Vaisnavas and as a result of sinful

activities become nondevotees. (...) When material qualifications are

exhausted, then one's identification with pure Vaisnavism is awakened.(...)

If a sinful, fallen living entity guided by the smrtis actually realizes the

sentiments of the devotees, then no one can describe his good fortune.

(...)Although Vaisnavas may appear in a family of brahmanas, act as acaryas,

and be respected by the entire world, they never become proud of their high

social order as brahmanas, their high social position as sannyasis, or their

seminal or initiated high caste. Only the smartas, who are attached to

fruitive activities, develop strong aversion to Lord Hari due to their

excessive attachement to material life.(...) The platform of Vaisnavism is

attained when one realizes that he is an eternal servant of Krsna, and the

platform of desirelessness is reached when one gives up the desire for

enjoying the fruits of karma. Only when jiva becomes a Vaisnava does he

become pure and liberated.

 

Hari-bhakti-vilasa states:

 

grhita-visnu-diksako visnu-puja-paro narah

vaisnavo 'bhihito 'bhijnair itaro 'smad avaisnavah

 

"One who is initiated into Sri Visnu's mantras and who is devoted to

worshiping Lord Visnu is called a Vaisnava by those who are learned. One who

is devoid of these practices is not a Vaisnava."

 

Unfortunate people who are offensive and devoid of service to the spiritual

master and Vaisnavas fall from the highest position and again become

enjoyers. They then feel proud of advertising themselves as

prakrta-sahajiyas and become bound by the ropes of material conceptions.

(...) When the four types of liberated persons become weak in their

conviction that they are the eternal servants of Krsna, then they again face

danger in their path to selfrealisation. Therefore as soon as a living

entity gives up the self-identification of being a Hari-jana, he immediately

falls into the category of Prakrti-jana. The Hari-janas who have lost their

devotion to Hari (...) are actually Prakrti-janas or prakrta-sahajiyas.